Vrata or vow is a (religious) rule (of behavior) observed with
determination (for a particular or indefinite period) and it
always indicates aversion or abstinence from doing foul or
shameful acts or deeds and it reveals inclination or disposition
towards doing good or virtuous acts or deeds. Jainism has laid
down a number of such vows for actual observance and among them
the twelve Vratas or vows are considered very significant both
from religious and social point of view. Even among these twelve
Vratas or vows, the first five vows are regarded as 'main vows'
and the remaining seven vows are treated as 'supplementary vows'.

The five main vratas or vows of Jainas are

Ahimsa, i.e., to be free from injury,

Satya, i.e., to be free from falsehood,

Asteya, i.e., to be free from theft,

Brahmacharya, i.e., to be free from unchastity, and

Aparigraha, i.e., to be free from worldly attachment.

If these vratas or vows are very strictly observed they are
known as 'Mahavratas', i.e., great or full vows and naturally
these are meant for the ascetics. Laymen, however, cannot observe
the vows so strictly and therefore, they are allowed to practice
them so far as their conditions permit. The same vratas or vows
when partially observed are termed as 'Anuvratas', i.e., small or
partial vows.

Again, for the fixing of these five vows in the mind, there,
are five kinds of Bhavanas or attendant meditations for each of
the vows and every Jaina is expected to think over them again and
again.

Further, every Jaina must meditate that the five faults meant
to be avoided in these vows are pain personified and are of
dangerous and censurable character in this as well as in the next
world.

Moreover, every Jaina must meditate upon the following four
virtues which are based upon the observance of these five vows :

Maitri, i.e., Friendship with all living beings,

Pramoda, i.e., Delight at the sight of beings, better
qualified or more advanced than ourselves on the path of
liberation,

Karuna, i.e., compassion for the afflicted beings, and

Madhyastha, i.e., Tolerance or indifference to those who
are uncivil or ill-behaved.

Along with these five main vows or vratas, there are seven
Silavratas or supplementary vows. It has been asserted that just
as the encircling walls guard towns, so do supplementary vows
protect Anuvratas or small vows. Hence it has been specifically
laid down that in order to practice the main vratas or vows, the
Silavratas, supplementary vows, also must be practiced by the
laity among the Jainas.

The seven Silavratas or supplementary vows are:

Digvrata, i.e., Taking a lifelong vow to limit his
worldly activity to fixed points in all directions,

Desavrata, i.e., Taking a vow to limit the above also for
a limited area,

Anarthadanda-vrata, i.e., taking a vow not to commit
purposeless sins,

Samayika, i.e., Taking a vow to devote particular time
everyday to contemplation of the self for spiritual
advancement,

Poshadhopavasa, i.e., Taking a vow to fast on four days
of the month, namely, the two 8th and the two 14th days
of the lunar fortnight,

Upabhoga-paribhoga-parimana, i.e., Taking a vow every day
limiting one's enjoyment of consumable and non-consumable
things, and

Atithi-samvibhaga, i.e., Taking a vow to take one's food
only after feeding the ascetics, or, in their absence,
the pious householders.

Out of these seven Silavratas or supplementary vows, the first
three are called Gunavratas, i.e., multiplicative vows, because
they do raise the value of the five main vows; and the remaining
four vows are called Sikshavratas, i.e., disciplinary vows,
because they are preparatory for the discipline of an ascetic
life. Thus

the five Anuvratas,

the three Gunavratas, and

the four Sikshavratas,

constitute the twelve vows of a layman. Further, it has been
specially laid down that there are five aticharas, i.e., defects
or partial transgressions for each of these twelve vratas or vows
and that these aticharas have also to be avoided by the observers
of these vows.

In addition to the above twelve vratas or vows, a Jaina layman
is expected to practice in the last moment of his life the
process of Sallekhana, or peaceful death. Sallekhana is described
as the giving up of the body on the arrival of unavoidable
calamity, distress, old age and disease, with a view to increase
spiritual merit. This Sallekhana is added to act as an extra vow
to the existing twelve vows of a householder. Like other vows,
Sallekhana has also got five aticharas, i.e., partial
transgressions which are to be avoided by a householder.

Further Jainism has laid down certain gunas or virtues which
have to be assiduously (carefully) cultivated by the
householders. The observance of the five anuvratas, i.e., small
vows, and refraining from the use of three 'makaras', i.e., 'm's
viz., 'madya', i.e., wine, 'Mansa', i.e., flesh and 'madhu',
i.e., honey, are regarded as 'ashta-mulagunas', i.e., the eight
basic or primary virtues of a householder. For minimizing injury
to living beings, complete abstinence of wine, flesh and honey is
advocated and every householder must necessarily possess these
eight fundamental virtues.